so much as the Councell of Florence had not only defyned that the Father and the Sonne are one origen or beginning of the Holy Ghost but also as Alâ—isiodorensis Gregory of Arimini Valentia affirme that they are not aliter atque aliter principium After a distinct and seuerall sort a beginning not breathing the holy Ghost in a different manner one from the other But Scotus excellently proueth out of S. Augustine that as the Father the Son are one beginning in respect of the Holy Ghost so all Aug. l. 5. de Trin. c. 14. three are one in respect of creatures The reason is because the * Molina in 1. par q. 45 art 6. Bannes ibidem Molina in 1. part q. 36. art 2. Disput 3. Deuines tell you that the Relations of themselues are of no actiuity their only function is in wardly to distinguish the persons among themselues and not outwardly to worke but only as they are identifyed with the Almighty working nature of God 19. Moreouer it is an approued principle amongst the learned that in the Trinity all thinges are one Vbi non obuiat relationum oppositio Where no opposition of relations is interposed But in manner of producing outward actions there is no opposition of relations no diuersity of notions therefore all vnity conformity and no difference at al. Which the Prophet Moyses denoted in the beginning Gen. â— of Genesis by these two Hebrew words Elohim bara Creauit Dij wher to shew the vnity of the diuine essence and Identity of action togeather with the Plurality of the PersoÌ„s he coupleth the singular number Bara Creauit with the plurall Elohim And yet if they had created in a distinct manner it had beene as needfull to haue vsed the plurall number Creauerunt to expresse their variety of working as the plurall number Elohim to betoken the diuersity of persons neuertheles if contrary to the Holy Prophet I should yield vnto M. Field what he requireth it serueth not his turne For suppose the persons did worke in a different manner yet the Sonne hath no different manner of working from himselfe and therefore it still implyeth that he as God should mediate and be also he to whome mediation is made which are the only thinges controuerted betweene vs and the only points which alwayes remayne vnanswered 20. These are I grant profound deep mysteryes these of the Trinity too deep M. Field for you to treate of they are able to dazell the wits of Angells it is not strange that they haue wholy darkened and eclipsed yours Yet strang it is you neuer heard what the Fathers write against you Strange me thinkes you neuer read these wordes of S. Gregory Nissen Not deuidedly for the number Nisâ—â—â— ad Ablabium Aug. l. 1. de Trin. c. 4. 5. Later Con. c. Firmiter Tolâ— 6. c. 1. vndecimum in conf fid 10. 5. v. â—9 Damascen l. 3. de fide ortho c. 14. 15. Maldonat in c. 5. Io. Nazian orat 2. de Filio Tho. 3. p q. â—9 art 2. Damâ—s l. 3. cap. 14. of persons doth the holy Trinity worke euery action Nor those of S. Augustine The three diuine persons inseparably worke Not the like in the Lateran the like in the 6. and 11. Toleâ—an Councell But most strange of all so great a Preacher and expounder of the word could neuer cal to mind that saying of S. Iohn What thinges soeuer the Father doth those the Sonne also doth in like manner and not in a different manner as S. Iohn Damascen vpon this sentence excellently discourseth and confirmeth with the testimony of S. Gregory Nissen And Maldonate solidly obserueth out of Leontius that the Euangelist addeth Similiter In like manner to signify that the Sonne doth worke all thinges in the same sort with the Father with the same power with the same auctority sayth the same Leontius and S. Gregory Nazianzen The reason is as S. Thomas and S. Damascen declare because Operatio sequitur naturam The operation followeth the nature And where that is one and the same without any distinction no distinction can there be in manner of action 21. Neuertheles M. Field goeth forward In this sort to quicken giue life c. to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Sonne of God manifested Field in his â— book c. 16. fol. 52. in our flesh c. Therefore notwithstanding the obiection taken from the vnity of the workes of the Diuine persons may be a worke of mediation See what errours spring out of heretical pride first he would haue the diuers manner of working in the Sonne from the Father wholy to arise out of their seuerall manner of subsisting now that not sufficient he seemeth partly to draw it from the instrumentall concurrence of Christs humane nature As though either the vnion of his manhood with the person of the Sonne or the workes it produceth should cause some alteration or diuersity in the workes of his Godhead And he who is in himselfe vnchangeable should be altered and changed by the cooperation of his humanity But what change can that cause in the actions of God the Sonne as they proceed from his diuine Nature which it causeth not in the actions of the Father in the actions of the Holy Ghost Chiefly seeing S. Leo speaking in the person of S. Leo homilia de Transfiguratione God the Father to our Sauiour Christ sayth This is my beloued Sonne c. who all thinges that I do doth in like manner and whatsoeuer I worke he without any separation or difference worketh with me If all thinges If whatsoeuer Then those thinges which he worketh with the concurrence of his manhood those he accomplisheth without separation without difference from the workes of his Father and so cannot possibly by them mediate vnto him 22. To explicate my selfe more clearely Touching the action of quickening or giuing life which M. Field tearmeth a worke of mediation we speake not heer precisely of it as it meritoriously issueth from the humanity of Christ but as it is efficiently produced by the Godhead of the Sonne with a kind of concurring for so he speaketh of the humane nature In which respect either M. Field distinguisheth two agentes God on whome the action of quickening principally dependeth and Man who instrumentally concurreth thereunto or he distinguisheth them not Say he distinguish them then that worke of authority as it proceedeth from God equally floweth from all the persons of Holy Trinity in regard whereof they are all mediatours as well as the Sonne because the nature which principally causeth it is common to all Say he distinguish them not but make one sole agent of both on which the worke of mediation indifferently and inseparably dependeth then he confoundeth with Eutyches the two natures of Christ and with Macharius Tho. 3. p q. 18. art 1.
supreme and generall of which we now speake should be able to compose all questionable matters The Scripture cannot determine this important point on our beliefe Whether the Ghospell of S. Iohn the Epistles of S. Paul or any other volume of holy Writ be the Canon of Scripture or no. If in these weightiest causes it is needfull to recurre to another Tribunall in matters of lesse moment wholy as needfull 9. The Iudge of Controuersyes ought to be so cleare and facile as all both learned and vnlearned might haue accesse vnto it easily vnderstand it the Scriptures are hard darke hidden Hidden not only to the illiterate Aug l 12. Confess c 14. Ambroseepist 44. and vulgar sort but to the great and deepest Clarkes Hidden to S. August who crieth out O the wonderfull depth of thy speaches c. O the wonderfull depth HiddeÌ„ to S. Ambrose calling it A sea contayning most profound senses the depth of Propheticall riddles Hidden to Clemens Alexandrinus to which Clemens Alex l. 6. strom Psal 13. Orig. hom 11. in Exo. Iraen l. 2. cap 47. Russiaus l. 11. List c. 9. Apoc. 5. v. â—â— Ezeeh. 2. v. 9. 2. Petâ—â—â—â—t v. 16. he elegantly applieth those words of the psaâ—me Darke is the water in the clouds of the ayre Hidden to Origen to Irenaus to S. Basill to S. Gregory Nazianzen who being both rarely accomplished in al humane literature after 13. yeares study heerin would not aduenture as Russinus testiâ—yeth to interpret the same but according to the rule and vniforme consent of their forefathers They knew it was that hidden and concealed booke which S. Iohn describeth to be clasped with seauen seales which Ezechiel tearmeth the enrolled volume written within and without They knew S. Peter auouched certayne thinges hard to vnderstand in the Epistles of S. Paul which the vnlearned deprane as other Scriptures to their owne perdition If certayne things in his Epistles how many in other bookes How many in the whole Scripture Notwithstanding our illuminated Adâ—ersaries VVhitak cont l. q. 3. cap. 3. Aug. l. 2. de doctrin Christ c. 6. epist â—â—9 de side oper c. 15. 16. Ambrâ—s epist 44. Hier. ep Vincent Liriâ—â— c. 2. to whome the holy Ghost hath disclosed all his heauenly secrets find no such difficulty no prouerbe in it Yet to smooth the Fathers speaches they answere That the mysteries therein treated are darke and obscure the discourse easy the text cleare the sentence plaine But S. Augustine as deeply enlightned as any of them affirmeth The stile manner of enduing to be hard the discourse places hard The sentences saith S. Ambrose hard The text sayth S. Hierome hath a shell to be broken before we can tast the sweetnes of the kernell The Hebrew phrase hard the Tropes and figures hard Hard and difficult by reason of sundry and manisold senses it begetteth For which cause alone Vincentius Lirinensis necessarily requireth some other Iudge demaunding in his Golden Treatise against the prophane nouelties of Heresies why to the Canon of Scripture which is perfect and of it selfe sufficient inough for all thinges it behoueth to adde the authority and explication of the Church Because sayth he all take not holy Scripture by reason of her depth in one and the self same sense but her speaches some interprete one way some another In so much as there may seeme to be puked out as many senses as men For Nonatus doth expound one way and Sabellius another way otherwise Donatus otherwise Arâ—â—s Eunomius Macedonius otherwise Photinus Apollinaris c. Therefore very necessary it is for Tertul. in praescript the manifold turnings and by-wayes of errours that the line of Propheticall and Apostolicall interpretation be leuelled according to the square of Ecclesiastic all and Catholike sense or vnderstanding Because Tertullian sayth The sense adulterated is a like perilous as the stile corrupted Yea much more perilous in that it may be more easily wrested more variously turned more hardly espyed But to proceed 10. The Iudge of Controuersyes ought so to determine and deliuer his mind in all ambiguous cases as the partyes in strife may euidently know when they heare his censure whether they be cast or quit condemned or assoyled in respect of his verdict But neither Scripture or the holy Ghost as he speaketh by Scripture is euer able to pronounce such sentence Or if it can as Gretser a famous Grets act colloq Ratisbon sess 2. fol. 110. writer of the Society of Iesus pithily vrged in the coÌ„ference at Ratisbone let it now speake and pronounce vs guilty Heere sayth he we Catholikes and Protestants both appeale to the high Tribunall of Scripture heere we stand in the sight of the sacred Bible in the presence of the holy Ghost If he be Iudge as he precisely speaketh by Scripture alone let it giue sentence let it say Thou Iames Gretser are cast in thy cause Thou * This was the name of the Heretike Respondent Hailbronner hast gotten the victory And I will presently yield vnto you But if it cannot execute this iudiciall act if by reading hearing or perusing his sentence we cannot perceaue whome he condemneth how can it challenge the high prerogaâ—iue and doome of Iudgment Which argument he confirmed with another a like inuincible as the former For wheras Grets in Act colloq Ratisbon sâ—ss to sol 120. Protestants mantaine that the voice of God as vttered in Scripture giueth plaine sentence of condemnation against heresyes and errours thus he disputeth on the contrary side No guilty persons repaire to that Iudge by whome they are euidently sufficiently condemned But all Heretikes are guilty persons yet boldly appeale to the sentence of holy Scripture Therefore the Scripture 〈◊〉 that Iudge by whom they are euidently sufficiently 〈◊〉 What reply could Hunnine the Aug. l. 2. cont Max. Aug. orat in ps 10. Mat. 15. v. 11. Responâ—â—â—â— make to this Not any Vnlesse which S. Augustine obiected against Maximinus the Arian By talking much and nothing to the purpose he might be counted able to answere who was not able to hold his 〈◊〉 11. In sine the Scripture though in it selfe most holy yetby reason of her sublimity depth and variety of senses hath bin partly through the weaknes partly through the malice pride and presumption of men the roote of strifes the spring of debates the occasion of many detestable and blasphemous errours rather then the stay attonement or subuersion of them Wherupon S. Augustine compareth Scripture to a cloud which often tymes out of the same words raineth showres of snares to the wicked showres of fortillty fruitfulites in the Lust. As he exemplifieth in that sentence of S. Mattheu which our ProtestaÌ„ts abuse to the liberty of their diet and breach of Ecclesiasticall fast Not that which entreth the mouth defileth a man but that which proceedeth out of the mouth The Sinneâ— sayth he heareth this and he
as they ought to do which ignorance of theirs partly proceedeth from the weaknes of our Vnderstanding partly from the depth and sublimity of the misteryes proposed partly also from the vnsearchablenes of Gods wayes and secrecy of his vnacquainted motions of which Iob sayd If God come vnto me I shall not see him and if he depart away from me I shall not vnderstand it Wherfore Iob. 9. â—â— Field lib. 4. cap. 7. seeing No man as M. Field doth witnes proueth a thing doubtfull by that which is as much doubted of as it selfe No man can be assured of the true sense and signification of Scripture by the internal working of God in his hart which is as much to be doubted of and alike hard to be discerned as the very sense it selfe and meaning of the Scripture 23. Secondly we are counsailed Not to belieue euery 2â— Ioâ— 4. â— spirit but to proue the spirits if they be of God But if the spirits must be brought to the touch-stone of triall if they must be approued and iudged by some other well knowne vndoubted authority they are not themselues the triall and Iudge of our differences Nay suppose we were assured of the inspiration assured of the holy Ghost speaking in our harts yet that speach is inuisible that motion inuisible that iudgement inuisible it cannot heare the causes examine the arguments or pronounce any desinitiue VVhitaâ—â—â— adu Stâ—pl l. 2. â— 6. sentence at all by which the contentious may be silenced the innocent acquited the guilty condemned The testimony of the spirit sayth Whitaker being priuate and secret is vnfit to teach or refell others if vnfit to teach vnfit to refell then wholy vnfit wholy vnable to cleare doubts decide Controuersyes or end the quarrells of the paâ—tyes in strife 24. Thirdly The rule and guide of our beliefe ought to haue some neere affinity and connexion with that which it guideth The measure as the Philosophers teach must be alwayes proportionable to the thing measured But the inward inspiration hath no such affinity and proportion with our Catholike fayth because that is secret this publique that particuler this vniuersall that meerly interiour and working only in the hart this exteriour Hooker of Ecclesi Policy lib. 1. sect 14. lib. 2. sect 8. lib. 3. sect 8. pag. 149. 147. lib. 2. sect 7 pag. 116. VVhitak aduers Staplet lib. 2. c. 4. pag. 330. p. 29â— ZaÌ„cb in his confess cap. 1. Brent in prolegom Kemnit in exam Conc. Tri. Aug. l. con ep FuxdaÌ„ c. 5 de vtil cre â—en c. 14. also and professed by the word of mouth In so much as that cannot possibly be a competent rule or proportionable measure to mete or square out the misteryes of our sayth Fourthly M. Hooker a Protestant of no smal account constaÌ„tly auoucheth with whoÌ„ M. Whitak other sectaryes heerin agree that the outward letter sealed with the inward witnesse of the spirit is not a sufficient warrant for euery particuler man to iudg and approue the Scripture to be Canonicall the ghospel itself to be the ghospell of Christ but the authority of gods Church as he acknowledgeth is necessarily required therunto Therefore neither are they sufficient to iudge of the sense or meaning of the Scripture for that saith S. Augustin which we obey and belieue testifying this book to be the Ghospell the same must we belieue witnessing this to be the sense of the Ghospel because it were no lesse then madnes to repaire to the Catholike Church for the approbation of Gods word run to her rebells for the sense of his word to her publick censure for that their priuat iudgment for this yea a meer madnes to thinke that euery Sectary should be indued with a diuine spirit to interpret holy writ and that the whole Church of Christ all her pastours and doctors ioyntly vnited should be depriued of the same 25. Fyfthly The ordinary way by which God instructeth vs in matters of belief is by publik preaching Fayth saith S. Paul is by hearing it is to be receaued from the lipps of the preists from the mouth of Saints Ad Rom. 10. vers 17. Malae 2 Luc. 1. Ad Ephes 4. from the pastors and teachers whome Christ hath appoynted in his Church and not from priuate reading of Scripture ioyned with the secret inspiration For that noble man of Aethiopia the Eunuch disigeÌ„tly perused the oracles of God and wanted not without doubt the inward operation of the holy Ghost being so religious as he had bin on pilgrimage at Hierusalem to adore and Act. 8. v. 30. 3â— so deuout as he read the Scriptures riding in his chariot yet when S. Philip asked him Trowest thou that thou vnderstandest the things that thou readest he said And how can I vnlesse some man shew me Therfore besides the outward reading inward working a publike interpreter and expoundeâ— is necessary for the true vnderstanding of holy writ 26. Sixthly The standing to the Iudgment of the hidden Spirit is the very roote of dissention and fountaine of discord in the vain chalengers and boasters therof it affoardeth euery sectary his priuate weights his particuler forge to coyne and allow what doctrine he pleaseth it licenseth the members to controle their heads the schollers to contradict and chang their masters Tertul. de praescript cap. 420 principles which Tertullian reproueth in the Heretiks of his dayes saying That hath bin lawfull to the Valentinians which was lawfull for Valentinus that to the Marcionites which to Marcion of their own accord to alter and innouate their belief Of their owne accord he sayth because the teaching of the holy Ghost is vniforme and the same he could not be author of such chops and changes of such schismes diuisions And yet they al pretended as our Ghospellers August tract 4â— in Ioanâ— Laâ—â—h ep ad Antwerp tom 2. Germ. Ieâ— fol. 10â— do his heauenly illumination There are innumerable sayth S. Augustine who do not only boast that they are Videntes or Prophets but will seeme to be illuminated or enlightned by Christ but are Heretikes And Luther the ring-leader of Protestants conformably writeth There is no Asse in this tyme so soâ—rish and blockish but will haue the dreames of his owne head and his opinion accepted for the instinct of the Holy Ghost and himselfe esteemed as a Prophet Whence it commeth as he immediatly before complayneth That there be as many sects Osiand in confut Script Melancth contra ipsum edit l. cont Nicticor Aug. ep 222. ad CoÌ„sent and Religions among vs as there be men That such variances arise betweene the professours of the same Religion as Osiander a Protestant telleth vs That among the Confessionists only there were twenty different opinions concerning the formall cause of iustification and that euery one is affirmed to be deduced and proued out of the word of God by the holy Ghost surely as they imagined secretly
of colours but only white the most true natiue colour so our Reformers admit all manner of Doctrine and in this present all sorts of Confession but that which is most important and beneficiall for their soules 1. They allow the Confession of sinnes to God in generall 2. The Confession of some sinnes in particuler to a learned Minister to receaue comfort and direction from him 3. The Confession of certaine enormo us crimes publikely made in the sight of the congregation for their satisfaction and terrour of others 4. The Confession of priuate iniuries to the party offended to be reconciled to him But the Confession of all particuler faults to a lawfull Priest to receaue pardon and absolution they vtterly disauow Wherein to proceed more perspicuously they chiefly deny three principall points First the power in Priests to absolue from sinnes Secondly the necessity of sinners to confesse Thirdly the necessity of numbring euery particuler offence All which notwithstanding I will clearly deduce out of that soueraigne Commission Christ gaue to his Apostles when breathing vpon them he sayd 2. Receaue yee the holy Ghost whose sinnes yee forgiue they Iohn 20. v. 23. are forgiuen and whose sinnes yee retaine they are retayned For by this passage it is euident that authority is giuen to the Priests of Gods Church not only to preach the Ghospell and denounce retention to the impenitent remission to the Sparkes P. 323. Fulke in c. 20. Ioan. sect 4. 5 Math 28 Mar. 16. Ioan. 20. penitent belieuer as D. Sparkes D. Fulke with their adherents perfidiously wrest the words but absolute power is granted vnto them as the Vicars and Vicegerents of Christ truly to remit and pardon sinnes 1. Because commission to preach was giuen before in S. Matthew S. Marke 2. That was extended to all Teach all nations this is restrayned to some alone who submit their faults to the keyes and censure of the Church Whose sinnes yee remit c. 3. Forgiuenes of sinnes in heauen is not alwayes annexed to the Preachers exhortation it is to the absolution of the Priest if no obstacle hinder it in the party absolued 4. The Preachers voyce declareth on earth what God hath already persormed in heauen but heere quite contrary God ratifieth in heauen what the Priest by his mynisteriall power pronounceth vpon earth The Iudgment Hila. Can 26. in Mat. Chrâ— hom 5. de verbis Isa Vidi Dominum or sentence on earth sayth S. Hilary goeth before that which is giuen in heauen Heauen sayth S. Chrysostome borroweth principall authority of iudging from the Earth So as it cannot be the meere vocation to preach but some other extraordinary and singular Iurisdiction which our Sauiour here bequeathed to his Apostles 3. A Iurisdiction signified before by the power of keys which are chiefly giuen to magistrates and rulers of Cittyes not to betoken thinges already locked or vnlockt but to open and shut as occasion requireth A Iurisdiction for the due exercise whereof the Sacrament so a Aug. l. 2. cont Parm. c. 13. Greg. l. 4. Com. in l. ReguÌ„ c. 5. Calu. l. 4. Instit c. 19. S. Augustine and others tearme it of Ordination was instituted b Chrys hom 85. in Ioan. Greg. Niss ora de lap Isa 44. v. 12. Cyr. lib. 12. c. 56. in 10. Atha ser in illaverba Profecti in pagum Hier ep ad Hedibi Bafil quaest breuib inter 288. Leo ep 91 ad Thâ—oâ— Pacian ep 1. ad Sym. pro. Ambr. de poenic l. x. c. 2. 7. Chris l. 3. de Sacer. Spirituall grace infused the Holy Ghost purposely imparted and imparted after a speciall manner of insufflation or breathing on them to denote that the breath of his Priests pronouncing the words of absolution should disperse and dissolue the mists of sinne according to that of the Prophet Esay I haue disolued like a cloud thy sins This ceremony then was vsed to declare the effect of extinguishing sinne the Holy Ghost was giuen to manifest the cause by whom it is abolished For as S. Cyril sayth It is neyther absurd nor yet inconuenient that they forgiue sinnes who haue the Holy Ghost For when they pardon or retaine sinns the Holy Ghost pardoneth or retayneth sinnes by them and that they doe two wayes by Baptisme first afterwards by Penance 4. Lastly that this rare prerogatiue graunted to Priests was not only by the mystery of the word to declare but by the authority of the keyes to forgiue sinnes many other of the Fathers directly teach S. Athanasius tearming it Power giuen by our Sauiour to Paiests to loose sinnes S. Hierome S. Basil S. Leo Pacianus haue the like S. Ambrose expresly proueth this authority in Priests of remitting sins against the Nouatians cuen ouer them to whom they denyed the ministery of absolution albeit they graunted the benefit of preaching S. Chrysostome extolling the dignity of Priests aboue Kings and Angels amplifyeth the same after his fashion with this goulden streame of wordes They that inhabite the earth and conuerse thereon to them comission is giuen to dispense those thinges that are in heauen To them that power is giuen which Almighty God would not communicate either to Angell or Archangell For to â—hem it is not sayd whatsoeuer yee shall bind in earth shal be bound in heauen c. Earthly Princes indeed haue also authority to bind but the bodyes only but that * Sacerdotum vinculum ipsam eâ—i im animam contingit atque ad caelos vsque peruadit c. binding of Priests which I treate of toucheth the very soule it selfe and reacheth euen to the Heauens In so much as whatsoeuer the Priestes performe beneath the very same Almighty God doth aboue and the sentence * SeruoruÌ„ sententiam Dominus confirmat of the seruant our Lord doth confirme And what is this truly elso but that the power of heauenly things is graunted by God vnto them Whose sinnes soeuer sayth he yee shall retaine they are retained What power I beseech you can be greater then this The Father gaue all power to the Sonne but I see the same power deliuered altogeather by the Sonne vnto them Wherefore as Christ had a speciall power of pardoning sinnes distinct from his power of preaching so had the Apostles to whome he gaue al power committed vnto him as S. Chrysostome auoucheth and our Sauiour himselfe witnesseth when before he imparted this authority he mentioneth his owne commission Ioan. 20. v. 22. saying As my Father sent me I also send you 5. The power of Priests to remit sinnes being thus established it remaineth I declare how Confession to a Priest the second point which our Aduersaryes deny is heerein implyed M. Fulke sayth Neither doth it follow of M. Fulke in c. 20. Io. sect 5. any necessity that men are bound to submit themselues to the Iudgment of Priests if they haue authority to forgiue sinnes But S. Augustine more ancient more holy more
Paul sayd God was in Christ 2. Cor. â— v. 19. reconcyling the World to himselfe because he reconciled it to himselfe by Christ by the obedience and labours of his manhood Or if he take this reconciliation as made by God without the interposing of a third person as one may by himselfe reconcile his enemy vnto him then I say this was no act of mediation but an act of Gods mercy as much belonging to the Father as to the Son So I acknowledge the workes of authority which M. Field loco citato Field mentioneth to be the workes of Christs Diuinity but not the workes of mediation not proper to the Son of God but common to all the persons of Holy Trinity agreable to that principle ratifyed by all Deuines Indiuisa sunt opera Trinitatis ad extra The workes of the Trinity outwardly Field in his 5. book of the Church c. 16. f. 52. M. Fields reply sauoureth too much of Arianisme produced indiuisibly proceed from euery person 14. D. Field replyeth Though their action be the same workedone by them yet they differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of doing For the Father doth all things auctoritatiuè and the Sonne subauctoritatiuè as the Schoolemen speake Thus he writeth and still dippeth his pen in Arian poyson For yield that the diuine nature of the Sonne of God worketh in a different manner from the nature of the Father there must needes ensue some difference in nature some diuersity of wills otherwise it cannot be conceaued how the Tho. 1. p. â— 19. art 4. same indiuisible essence how the same vnchaÌ„geable wil which is the cause of all thinges should change and alter in manner of working 15. Secondly if the Father and the Sonne differ in manner of doing these outward actions towardes vs their Creatures then they are not both as the Deuines tearme The three persons of holy Trinity are but one beginning or author of thinges them Vnum principium One sole origen or beginning of thinges but the Father causeth and willeth them one way the Sonne another the one createth quickneth and giueth life in this sort the other in that Which is nothing els but to rake vp the ashes of old dead and buryed heresyes to giue way to the Manichees and other followers to maâ—â— diuers Creatours and Beginners of thinges Yet because you affirme the Schoolemen bolster this errour name I beseech you what Schoolemen they are Who vnles he were an Arian presumed to write that the essentiall and externall actions for of them we now speake which the Father and the Sonne essentially produce are different in manner of doing Who in respect of these workes euer vttered those wordes which I quake againe to repeate the one did them auctoritatiuè the other subauctoritatiuè What Is the Sonne according to his God-head an inferiour instrument or vnderling to his Father The Oracle of S. Paul recordeth Christ Iesus when he was in the forme of God thought it no robbery to be equall vnto God and shall this Phil. 2. 6. Sectmates blasphemy take place that he hath power and authority to worke vnder God He answereth his meaning is not the sonne should be an instrument or vnderling Field ibi to his Father but that he receiueth the essence he hath and power of working from the Father though the very same that is in the Father only differing as he noteth before in subsistence 16. Is this M. Field the part of a Christian to sprinkle your writings with words of blasphemy and powder them ouer with a holesome meaning Hath not our learned Soueraigne King Iames worthily condemned Conradus Vorstius that egregious Hereticke for the like abuse K. Iames in his declaration concerning his proceedings in the cause of D. Contradus Vorstius pag. 36. Gen. 19. 24 doth not he teach it vnlawfull to vse in these great mysteries any other phrase or manner of speach then such as the Church hath alwaies vsed How dare you then in his kingdome vnder the sheild of his protection how dare you diuulge in Print such venemous speeches such pestiferous words howbeit you seeke as Vorstius did to strow and couer them with a sugred sense For I confesse the sonne of God receiueth his essence as begotten of his Father and so may sometime by denomination or appropriation of speech be said to work by power receiued from his Father as in Genesis it is written Our Lord raigned from our Lord. But for one person to mediate to another is not only required a different denomination but a reall and substantiall difference a distinction an inferiority in the very essence it selfe in such manner as I haue often inculcated Also I confesse the persons of holy Trinity differ in Subsistence differ to vse the termes of Art in Personall Notions or Notionall Relations Yet hereof to infer an vnder-power or different manner of producing outward and essentiall workes this I say is either to make some diuersity of natures with the accursed Arians or giue scope to the Manichees to establish not a double only but a triple God or threefold cause of things created Now if you tremble to support such wickednes as your words enforce to what purpose was that sacriledge breathed forth How answere you the obiection of the vnity of the works of the Diuine Persons how make you the same action a worke of mediation in one and not in the other 17. For you ought to know good Syr if you dare vsurpe the title or challeng the dignity of a Deuine that albeit the Father Sonne and Holy Ghost ioyntly cooperate and accomplish the workes of authority you mentioned as they are perfectly subsisting in three Persons really distinct yet they performe them not primarily or formally by their personall properties by which they differ but by their will and vnderstanding in which Hâ—â—r de Gandauo quodl 6. q 2. they agree and not by them if we speake precisely as they are Notionally but as they are essentially taken that is as they are one absolute and the same in euery person It was I confesse the errour of Henry de Gandauo that the Nationall knowledge and loue of God did practically Molina in 2. par q. 36. â— 4. disp 2. 5. 6. Altifiod l. 1. summ c 30. Greg. Arimin 1. dist 22. q. vnica Valenâ— in 1. par disp 2. q. 10. punct 5. de person Spiritus Sancti Sâ—oc l. 2. â—st 1. q. 1. produce all outward creatures yet far was he from your impiety far from imagining so maine a difference as to attribute thereby a worke of submission subiection mediation to one person which is not in the other 18. The holy Ghost as the Deuines teach proceedeth from the Father and from the Sonne as they incoÌ„municably subsist by their different relations yet not according to their difference but according to one single or common vertue of spiration which is the same in both In
sect 2. sect 7. In. cap. 28. Act. sect 2. affirmeth that sinne proceedeth from Gods direction purpose counsell commaundement that he draweth moueth boweth and necessitateth thereunto Then Fulke addeth that God reprobateth whome he wil c. not vpon the foresight of any demerits And the reprobate haue their will free but from coaction for to sinne it is thrall and slaue Moreouer Gods election and reprobation dependeth no more of mans will then the forme which the potter giueth to the clay dependeth vpon the will of the clay which it hath not In another place The execation of the Iewes is to be attributed to themselues that obstinately refused to see and to God who iustly punished them with that blindnes that they could not see Many heresies are heere inuolued which I will particulerly vnfould manifesting withall our Catholike doctrine 2. First it is the heresy of Symon Magus of Marcion of Vinc. Lyr. cōtra pro. haer nou cap. 34. Iren. l. c. 20. Euseb l. 5. cap. 19. Aug. ber 46. Florinus and the Manichies that God is the authour of sinne It is true that God concurreth to the meteriall entity or act of sinne although not any way at all to the formality of sinne to the deformity of the fault For these meerely proceed from the defectuous operation of mans free-will not from Gods generall influence which S. Thomas exemplifieth and declareth by the vertue of the soule in man or mouing power which enableth the Cripple S. Tho. 2. 2. q. 79. ars 2. in corpore Sap. 11. v. 25. Sapien. 14. v. 9. Haba 1. v. 13. Ier. 19. c. 5. to stirre and moue vp downe yet it causeth not him to moue lamely or haltingly but that wholy ariseth from the defect of his limmes hence it is that God can neuer be sayd to be the willer or worker of sinne much lesse to purpose or intend it For the scripture teacheth that he hateth noting of that which he doth And yet of sinne and the sinner it deliuereth The impious is odious to God and his impiety Thine eies are cleane from seeing euill and thou canst not looke towards iniquity They haue built the high places of Baalim c. which I commanded not nor haue spoken of neyther haue they ascended into my hart Thou art not a God that wilt iniquity Thou hatest all who worke iniquity God is no tempter of euill he tempteth no man All this our Sectaries will admit but how that he tempteth no Ier. 19. v. 9 man willeth not iniquity as an euill authour but as a righteous Iudge God worketh not quoth Fulke as an euill authour of sinne but as a iust iudge The same one thing sayth Caluin but not for the same one cause not for the same purpose or end Psal 5. v. 5. ibid. v. 7. Iac. 1. v. 13. Fulke in c. 11. ad Row sect 5. Caluin l. 1. instit cap. 18. §. 4. l. 2. c. 4. §. 21 ad Rom. 3. v. 8. Aug. in Enchirid c. 22. 3. God I wis is much beholding vnto you whom after you haue coupled with the Diuell in determining causing sinne you excuse his and condemne the others intention but how will you excuse S. Paul who forbiddeth euill to be done that good may come therby els a man might lawfully steale to relieue the poore or forsweare himselfe to saue anothers soule which the whole Church of God vtterly condemneth because that which is in it selfe naught and euill as sinne is cannot be vested with any good circumstance to become thereby honest and good for so S. Augustine teacheth that a lie cannot therfore be at any time commended because we lie sometimes for the safety of others It is then a sinne but veniall c. And to the like purpose Tully sayth It is no excuse of sinne if in thy friends behalfe thou sinne although the obligatiō of friendship and purpose of pleasuring a friend be good Therfore you cannot iustify Cicero lib. de Amicit. Gods intention supposing he actually cooperateth vnto sinne Or let vs yield you may let it be he worketh not as an euill authour of sinne but as a iust Iudge Let it be his counsaile his end his purpose be holy good yet thence we haue that Fulke in c. 11 ad Rom. sect 5. Caluin lo. citato he is authour and worker of sinne c. For he must of necessity be authour of that which he determineth purposeth effectually worketh Cease then those ourcries those exclamations of yours That we belye we slaunder your professours in appeaching them of making God the authour of sinne for we neuer attached them in those termes That Ecclesias 49. v. 25. he should be the authour or worker of sinne with a sinfull intention or mischieous purpose Of this diabolicall phrase neither Marcion nor Simon Magus nor Florinus was euer accused the enemy knoweth how to couer his poysoned cup with more pleasant spices he teacheth you to guild your Creatours intention that you may graunt his fact for which you are condemned A fact so repugnāt Plat. dial 2. de repub to infinite Goodnes as not only the wiseman auerreth inspired by the holy Ghost Al the workes of our Lord are exceeceeding good but Plato by the glimse of naturall light God only is to be called the cause of good thinges but of euill thinges it Mercurius Trismeg in Poem ◠cap. vlt. S. Basil hom 2 in exam bom 9. Quod Deus non fit author malorum Tertul lib. 2. contra Mar. cap. 14. S. Grego l. 19. mora c. 31. Dion cap. 4. de diui nom Aug. cap. 105. Amb. l. exam cap. 8. becometh vs to seeke out another cause besides God And Mercurius Trismegistus From God the maker no vncleane no euill thing can proceed Our Catholique writers auncient moderne more closely pursue and vrge the same S. Basill Tertullian S. Ambrose S. Gregory Neither is there in God sayth S. Dionyse nor from God any euill Iniquity sayth S. Augustine which most vpright or inflexible Verity reproueth he knoweth how to condemne not how to do Malice sayth S. Ambrose riseth from our selues not from God our creator c. he desireth it shold be rooted out of the mindes of all men how can he thē ingender it 4. For it were a very preposterous yf not tyrannicall course to punish in others that which himselfe by thē performeth An impotent and deceiptfull proceeding to intend iustice and accomplish wickednes as Protetestantes feigne their God to do who ayming at vertue worketh vice proposing truth venteth heresies either because he cannot fashion his worke answerable to his purpose which is impotency or purposeth one thing and worketh another which is deceipt or will haue the same formall worke which is of it owne nature euill sinful and eternally punished in others to be good holy laudable as achieued by him which is no lesse then inhumanity and fiercenes in any other then a
the first encounter beaten to the ground 14. For the scope and tenour of the Apostles Analogy doth not consist in the manner but in the cause of Christs being made sinne to the end he might make vs iust albeit in a different sort he made sinne by a meere imputation because it was impossible for him to be truly a sinner we properly and truly iust because it is more Tit. 2. v. 24. Leuit 4. v. 11. 24. Ezec. 44. v. 29. Osee 4. v. 8 honourable and glorious vnto Christ to cleanse to himselfe a people acceptable to enrich and endow vs with the treasures of his inherent iustice then to leaue our filth and ordure ouershaddowed with the mantle of his externall righteousnes Secondly Christ is sayd to be made sinne that is an hoast and sacrifice for the extirpation of sinne So the Hebrew word Chattat peccatum Sinne often signifyeth a victime for sinne as in Leuiticus Ezechiel and Osee peccatum * Hebraicé Chattat Peccatum in the latin it is Pecca ta populi mei comedent they shall eate the sinne of my people that is the hoast or victime for their sinne Therfore as Christ was not by the meanes of another but in his owne person truly and really made a sacrifice for sin so we not only by imputation but truely and really in our selues ought to be the iustice of God in him And the Apostle elegantly sayth that we must be not iust but the iustice of God in Christ to oppose it to sinne signifying withall that it is the effect and likenes of Gods increated iustice by infused and created charity communicated vnto vs as S. Cyril expoundeth it or for that it is giuen vs Cyril l. 22. the saur c 3. August l. de spirit lit c. 18. Chrys Theoph. in bunc loc through the merits of Christ from God according to S. Augustin or lastly to betoken the excellency of the Iustice which leaueth no spot or blemish of sinne but maketh vs as it were wholy Grace wholy Iustice it selfe as S. Chrysostome and Theophilict do insinuate 15. Another argument they take out of the first to the Ephesians He hath gratifyed vs in his beloued Sonne or as they to boulster their heresy corruptly translate he hath made vs Ephes 1. v. 6. 3. acceptable in the beloued As though we were only outwardly accepted by the fauour of his Sonne not in wardly endowed with the participation of his Iustice how beit the In the Bible set forth by his Maiesty Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only import to accept as gracious but to make gracious and acceptable indeed by communicating vnto vs inherent iustice in ward ornaments by which God maketh our soule as S. Chrysostome sayth pulchram desiderabilem ac dilectam beautifull Chrys in â—um loc desired and beloued of him 16. Thirdly Whitaker and Fulke obiect out of S. Paul to the Corinthians Christ is made vnto vs from God wisedom VVhitaker in his answere to 3. reason of â—â— Campian Fulk in c. 2. ad Cor. sect 2. 3. Cor. 1. v. 30. righteousnes sanctification and redemption Therefore say they our righteousnes is placed in Christ not heaped vp with our vertues But the contrary is gathered out of the same wordes for Christ is there affirmed to be our righteousnes as he is our sanctification and wisedome now he is our sanctification as they themselues agree by inherent sanctity our wisedome likewise by the habit or guift of wisedome infused into vs Therefore our righteousnes or iustice rather by created iustice imparted to our soules I answere againe that Christ is called our iustice diuers and sundry wayes 1. In the way of Communication because the perfectioÌ„s of the head are communicated to the body 2. In way of Richardus Tap. in explica ar de iustif Stapl l. 7. de iustit imputat c. 9. Rom. 8. v. 29. Bernard ep 190. assimilation for that God the Father hath predestinated vs to be made conformable to the Image of his Sonne 3. In way of satisfaction because he hath fully satisfyed for the debt of our sinnes which satisfaction of his is applyed vnto vs and made ours indeed by imputation as S. Bernard testifyeth yet not without true and inherent iustice also in our selues 4. In the way of merit for that he hath merited and purchased for vs true iustice from the handes of God 5. In the way of causality for that he is also togeather with God the efficient cause of our sanctification and iustice These and other causes which Protestants ignorantly Concil Trid sess 6 c. 7. Aug. l. de spirit â—it c. 9. in psal 30. Hier. dial aduers Pâ—lag mingle and confound the holy Councell of Trent doth wisely distinguish and set downe in this manner The sinall cause of our iustification is the glory of God of Christ eternall life the efficient God the ineritorious his beloued Sonne our Lord Iesus Christ c. the instrument all baptisme c. the only formall cause is the iustice of God not that by which he is iust but by which he maketh vs iust by which he cloatheth man as S. Augustine speaketh when he iustifyeth the wicked or as he saith in another place which God imparteth that man may be iust which S. Hierome S. Bernard and sundry reasons manifestly Bernard epist 290. approue as I shall more plentifully discouer in the Chapter ensuing THE SECOND CHAPTER IN WHICH The former doctrine is confirmed by more reasoÌ„s authorityes and other obiections of our Aduersaryes refuted AS the in-bred naughtynes of Originall infection neuer cleanly rinsed or scoured out is the sluse of filthines in Protestants iudgment and roote of al their impious opinions which I named aboue so the heauenly beame of inhabitant grace which garnisheth the soules of Christs faythfull seruants is the head well-spring according to vs of all the good that proceedeth from vs. This iustifyeth vs before the Tribunal of his highnesse this maketh our works pleasing to his Maiesty this aduanceth them to the dignity of merit this purchaseth the crowne of reward this ministreth power and ability to fullfill his Commandments and whatsoeuer els we do acceptable to him and worthy of his kingdome al floweth from the veines of this celestiall fountaine Therfore I labour to fense and strengthen it further with some other impregnable reasons 2. The first prosecuted by Andreas Vega is to this purpose The iustice which Adam had before his fall was not imputatiue but inherent and true Iustice which made him amyable and gratefull in the sight of God as all the Vega l. 7. in Concil Trid. c. 22. Fathers and our aduersaryes with them generally confesse but the same Iustice is restored vnto vs by the merits of Christ which we lost in Adam therefore true Iustice before God is heere communicated to our soules by the benefit Rom. 5. of his passion The minor
his law Caluin l. â— inst c. 8. § â— A demaund which so straggered Caluin as he replieth We conceaue not how God in diuers manner willeth and willeth not one selfe thinge I beleeue indeed he could not conceaue it nor can any wit conceaue that which is vncoÌ„ceauable viz. that the same immutable and simple will should striue with it selfe or faigne to forbid which it consaileth and decreeth For concerning the will of God reuealed in his word which is as you define manifestly against sinne either there is a true will in him correspondent thereunto and so he inwardly hateth which he outwardly prohibiteth or els he faigneth dissembleth or at least equiuocateth with vs in his reuealed will Equiuocation I thinke you allow not in God who so passionately censure it in his oppressed seruants dissimulation ought much lesse to be ascribed vnto him whose truth is alwaies constant and fidelity inuiolable But howsoeuer you make sinne discordant from the reuealed will as long as you affirme it agreable to the determination and secret will of God which is his inward immutable and substantiall will you cause sinne it selfe to be no sinne which implieth contradiction and that Protestantes may lawfully without offence perpetrate thefts murders adulteries and all kind of sinnes For the will of God is the inerrable square and supreme rule of all actions Therfore whosoeuer leuelleth his thoughts and deedes according to his will cannot stray or decline into fault or errour But euery protestant by committing sinne conformeth himselfe to the determination and secret will of God no Protestant then S. Thomas 1. 2. q. 19. art 9. 10. Durand l. 1. distinct 48. q. 2. swarueth from his duty or offendeth his Maiesty by incurring theftes murders adulteries or any other sinnes Yf they answere that sinne is against his reuealed will and therefore they offend although it be not against his secret wil That answere fitteth not their purpose For Gods true secret and substantiall will intimated vnto them is the right patterne by which all actions must be drawne Wherefore if sinne be fashioned and squared to that it must needes be streight regular or according to rule and consequently no sinne no offence to God For this cause Abraham sinned not in offering to sacrifice his sonne nor Gen. 22. Exod. 11. Osee 1. the people of Israel spoyling the Aegyptians nor Osee the Prophet taking a wife of fornications and begetting children of fornications nay they all pleased God herein because they directed their actions according to the leuell of his secret and hidden will made knowne vnto them in those particuler cases although they did against his generall reuealed will in forbidding murder thefts and fornication Wherfore if Protestants by sinning follow the direction of Gods determinatioÌ„ if they do nothing against his secret will they cannot be guilty of fault albeit they transgresse his reuealed wil which is only an outward token or signe of his will 9. Neuerthelesse I proue that sinne accordeth also with his will reuealed vnto Protestants For they pretend to know that the secret will of God determineth and purposeth sinne that it is not against sinne But how Fulke in the place aboue cited do they know this will to be such It is secret they cannot pierce vnto it by themselues God must disclose it he must reueale vnto it by them That reuelation whatsoeuer it be by which he manifesteth this mystery is his reuealed will which being the faithfull messenger proposer and interpreter of his secret sinne is not against it Therefore in them it is neither against his secret nor reuealed will Nor by that Atheisticall Sophisme any sinne but a regular and laudable action Contrariwise when God dissuadeth prohibiteth and condemneth sinne either he doth it in earnest or in iest If in earnest he secretly disliketh that which he forbiddeth and so sinne is also repugnant to his secret will repugnant to his determination and hidden counsailes if in iest his dissuasions are but mockeries his threats buggs to terrify babes his iudgements not to be feared Then trudge on in your sinful courses imbrace the liberty of your Epicurean ghospell wallow freely in the mudd of Vice ioyne hand with Atheists there is no God to punish your iniquities 10. The aduersary by this tyme surfetteth with the glott of his blasphemous heresies let vs now view the daynty morsells which gorged him so full They were Rom. 9. 18. Rom. 1. 26. Exod. 7. 8. 9. Ioa. 12. 40. Prouerb 16. 4. Rom 9. 17. Ephes 3. 11. these heauenly viands of holy Scriptures venomed with the corruption of some Marcion or Manichean sause viz. That God hath mercy on whome he will and whome he will he doth indurate God hath deliuered them into passions of ignominy our Lord hath hardened the hart of Pharao he hath blinded their eyes and indurated their hart that they may not see He made al things for himselfe euen the wicked man vnto the euill day To this purpose haue I raised thee that in thee I may shew my power He worketh all things according to the counsaile of his will I answere Those former things God is said to do first by sufferance and permission because foreseeing the euent of their malice Vasques in 1 part to 1 disâ—ut 55 cap. 10. Exod. 8. 15. he hindreth it not but leaueth them to their owne vnnaturall desires Secondly by subtraction of Grace which somtime he iustly taketh from them vpon their desert Thirdly by working miracles preaching the truth or achieuing some other good by which they take occasion to grudge murmur rage and peruersly withstand his holy will wherupon it is writteÌ„ of Pharao that Ibid p. 32. ca. 9. v. 7. 35. he indurated his owne hart himselfe And in the same chapter vers 32. where the latin readeth Pharao's hart was hardened the Hebrew saith Pharao hardened his hart this tyme also so in the 9. chapter vers 7 the Hebrew readeth Pharaos hart hardened it self Again vers 35. he hardened his owne hart he his seruants Of others S. Paul saith they haue giuen vp themselues to impudicity which because they actually effected the like as Caluin misinferreth cannot therby be concluded of God For that which with verity of faith according to S. Augustins rule may not be ascribed Aug. de doct Chri l 3. cap 10. Aug. l. 13. de trin ca. 12. Tertul. l. aduer Her mog Fulgen l. 1. ad Monim â— 13. EpiphaÌ„ haeres 66. Rupert in c. 9. Exod. Chrysost hom 16. in c. 9. ad Ro. Tulit multa cum lenitate volens ipsum ad paenitenâ—iam adducere c. qui fi seruatus minimâ— fuit rei totius culpa ab illius animo accidit Rupertus in eum locuÌ„ Exod. vnto him ought to be expounded some other way Therfore he himselfe interpreteth the foresaid sentences by way of permission saying The manner by which man is deliuered vp into the power of the Diuell ought not so